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NOVEMBER, 1916)
THE HISTORY OF THE NAIK KINGDOM OF MADURA
183
"on the 13th August, 1639, an ambassador arrived at Goa from the Naik of Madura, who gave the Viceroy an assurance, on the part of his master, that in consideration of the assistance that had been sent to him when he wished to take Marava, he undertook to give the King of Portugal a fortress in Pampa, called Uthead, or wherever he might desire one, with a Portuguese Captain, fifty Portuguese soldiers, 100 lascars, and 3,000 pardaos for the maintenance of the same; he also undertook to build at his own cost a church at Ramnad, and seven churches between Pamban and Tondi. The Ndik also gave permission to all those who might desire it to become Christians, and promised to furnish gratuitously to the King of Portugal all the assistance he might require, both in men and supplies for service in Ceylon. He further undertook not to be friendly to the Dutch, nor to admit them into his territories, whilst his vessels would also not be permitted to visit Dutch ports."
The Siege of Ramobvaram. To resume the narrative of the war. When the forces of Madura encompassed the island, the Vandiyan redoubled his energies, to invest their boats and to remove their bowels. Taking the idols of Rama and Lakshmana in his ship, he gave battle to the besieger. During the first two days it was indecisive. On the third 500 ships (!), it is said, were engaged in the battle, and Råmappaiya and his generals were so terrible that the Sêtupati's army lost 6000 men and fled in confusion. The island was about to be taken when the valour and common sense of Vanniyan turned the disaster into victory. The ensuing day, the Madura Dalavai issued orders that if his lieutenants failed again they would be executed. At the same time he resorted, as the poem evidently seems to imply, to magical incantations27 and caused this great rival to suffer from small-pox. Vanniya and his uncle were undaunted. They proceeded to Ramanathasvâmi's shrine and prayed to obtain his grace. They implored the favour of Durga, Kali, Mâri and other deities by the magnificence of their offerings and the sincerity of their prayer. They summoned the learned orthodox and with their aid performed sacrifices. The result of all these special enterprises was seen in the formation of royal boils' throughout Råmappaiya's body, and gave him unbearable pain. Nothing daunted, however, he fought on. The waters around the island were dyed red, and the Maravas were panio-striken. Vanuiya himself left his sick bed and resorted to the battlefield, the last he was to engage in. Tied on to an elephant, he came in the midst the of usual paraphernalia. The five-coloured umbrella wag held up before him. The chamaras were waved, the 18 kinds of music sounded, the archers formed the front ranks, and silver ringed matchlocks were carried. Auspicious omens attended him. The Garuda ciroled over him, while Ramappaiya had bad omens and forebodings. He dreamt that his master was killed by Vanniya, crows cawed over him and his left shoulders throbbed. The battle which followed was furious on both sides, and ended in the victory of the Marava. Admired and loved, the hero returned home and, as it turned out, to his death bed. Feeling the call of death, he advised his uncle to write to Râmappaiya offering obedience and loyalty and an indemnity of one crore of rupees, and to surrender after getting an oath of fidelity in the name of his elder brother. With this wholesome advice the hero died. The poem describes, in eloquent and pathetic language, the widespread lamentations of the relations
# An interesting contribution by Burgess on the ritual of Ramlivaram can be studied in connection with this subject, ante., XII. pp. 315-26. See ante., Vol. XXVIII for examples of the application of magic to kill an enemy.
